So when we make offering, this offering the, so we also have ?set it, ARGHAM, PADYAM…NAIVIDYA, up to NAIVIDYA, food, we have set up, so we have at least 1,000. Not only you visualize, you can offer the visualization but also each time when the ARGHAM, PADYAM, PUSHPE, DHUPE… comes, make sure you offer all these, the purpose to set up many offering is also, this is also to offer each time when the offering comes. So it’s already, there’s 1,000, at least 1,000 set up, so there are 1,000 offerings to offer.

So then, so you do the visualization, making numberless offerings, each one numberless offerings, carried by the offering goddesses emitted from your heart, yourself, the Compassion Buddha.

Because each offering has ten benefits. Each different offering, you get ten benefits, including the highest, enlightenment. So therefore, it’s unbelievable merit you collect. Unbelievable merit collected, if you can remember all those offerings, all the lights here, all the lights here, not only these offerings but all the lights here, so we offer each time each set of offerings comes.

[Rinpoche and group chant Offering the Five Sense Pleasures, Divine Garments, Ornaments, Vase; short mandala offering; Brief Praise; Blessing the Vase Water]

So we just put two palms together, we just recite the prayer.

Prostrate to Thousand-Arm Compassion Buddha.

So normally it’s done, the prayer is done with the prostration.

[Rinpoche and group recite rapidly Praise to Avalokiteshvara.]

Two more times.

[Rinpoche and group recite rapidly Praise to Avalokiteshvara two more times.]

Even when one is in the car or a place where there’s no place to do prostration, like that, or either because of your body, sicknesses or whatever, unable to do prostration, then you recite the prayer and you can do visualization numberless of your body doing prostration to the merit field from the four directions, the whole ground is covered by your body, so this time you can visualize Thousand-Arm Chenrezig, so yourself Thousand-Arm Chenrezig completely cover the ground from the four directions, corners, doing prostrations to Compassion Buddha. So even due to sicknesses or something cannot do prostrations, then you can do visualization doing prostration, numberless of your body because there’s no resistance, actual to do, physical body to cover the whole ground, to do prostrations that, not possible, because there’s resistance. But if you visualize, there’s no resistance, so numberless of your body one can visualize. And the, if you visualize one more body doing prostration, you get the same amount of merit as your actual body doing prostration. The same amount of merit you get if you visualize one more body doing prostration. So therefore, here you are visualizing numberless while you’re doing prostrations to the merit field, so you get done numberless prostrations, depending on how many bodies you can visualize, so that many prostrations get done.

So you can put palms like this, then you recite the Thirty-five Buddhas names or whatever, here the praise to Compassion Buddha. Then you can do the meditation, numberless of your body doing prostrations. Can do like that. Actually, should do prostrations but just tonight we just do that, this way.

Then making request to, now read the part of, section of the requesting prayer to Compassion Buddha.

[Rinpoche and group chant Request.]

All the three tormas blessed together and then offered individually.

[Rinpoche and group recite Blessing the Tormas.]

Generate the Chenrezig. One of the most important things whenever you make offering to Buddha, always to remember guru, the buddha to whom you offer always think of that as guru. So normally to practice this, when you see, when you think, when you remember, when you think, when you see guru, then immediately to think buddha. When you visualize buddha, when you think of buddha, remember buddha, to think that is the guru. So that guru yoga practice like this.

So whenever we make offering to buddha, by thinking the buddha is separate from guru, then if you make offering to buddha, the merit is very little. Of course, itself, is inconceivable merit, but if you compare to offering to guru and offering to the deity, like this, even one cup of tea or glass of water, even a candy or biscuit, something, if you give to a pores of the guru, whether it’s animal belongs to the guru or a person, the same guru’s disciple or family members, even neighbor, if the guru is a lay person then children or wife or husband or, so all these are pores of the guru. So giving, even the animal, giving a spoon of food, meat or whatever, spoon of food to that dog belonging to the guru, by thinking of the guru, if you offer to that dog, how much/

/how much merit you collect is much more merit, far more greater merit than offering to all the ten-direction statues, stupas, scriptures, offering to all the ten-direction Buddha, Dharma, Sangha, the numberless Buddha, Dharma, Sangha. So like this.

So now there’s no question how much merit you collect when you actually offer to the guru. Far more greater than offering to the numberless Buddha, Dharma, Sangha, not just one, numberless Buddha, Dharma and Sangha, numberless statues, stupas, scriptures, thangkas.

So therefore, when we do practice, whenever there’s an offering, by remembering the guru, by thinking that deity is guru then offer, then you collect most extensive merit. Same thing also when you visualize yourself deity, also it’s extremely good to think, you’re not only deity but you’re also guru. Because without the guru there’s no deity, what is said in the teachings. Without the guru, there’s no deity. So what it means is, all the buddhas’ holy mind, dharmakaya, that one is the ultimate guru. There’s the conventional guru, ultimate guru, so that one is the ultimate guru. So that is bound with infinite compassion. So that manifests in all the different, that absolute guru manifests in all the different deities. Not only manifests conventional guru but also, manifests conventional guru or through conventional guru guide us; not only that but manifests as various deities. So therefore, when you become deity, that time also it’s good to know that also you are the guru.

[Rinpoche continues with offering the tormas.]

/ Mahakala prayer, then you can recite Four-Arm Mahakala prayer. First we are just going to say Six-Arm Mahakala prayer. So these, recite these protector prayers for the success of your Dharma practice, to be able to offer extensive benefit to the sentient beings, for the teaching of Buddha.

And also can make, can request the protectors, Six-Arm Mahakala, [pause] I think that lady, I think, I don’t know her name, there’s I think, some spirit harm, so therefore there’s obstacle for retreat, for her to do retreat, so this spirit has harmed, so therefore, can request the protectors to protect her from the harms. So can make those, can use like that, as well as Compassion Buddha.

[Rinpoche and group chant Praise to Six-Arm Mahakala in Tibetan three times.]

Chant the Four-Arm Mahakala.

[Rinpoche and group chant praise to Palden Lhamo, then torma offerings to Dharma protectors and dakas and dakinis; and to the local deities.]

This mantra there’s a choice, either OM AKARO MUKHAM or NAMAH SARVA TATHAGATA…, I didn’t look carefully. There’s a choice, these two, whichever, can do torma offering by reciting either way, OM AKARO MUKHAM or NAMAH SARVA TATHAGATA.

[Rinpoche continues torma offering to the local deities, reciting names of the four buddhas.]

I’m not going to explain the benefits of this tonight, another time.

[Rinpoche concludes torma offering.]

/[Translator: Are you chanting the requesting prayer?]

I’m chanting requesting prayer, yes, yes. The section, “In all the lifetimes…,” that one.

[Rinpoche chants Dedication, then Padmasattva mantra three times.]

Because there was no vase there, so that’s why I used this one. Just for convenience.

[Rinpoche chants Requesting Forgiveness, then manis.]

Then next, read the next one.

[Rinpoche chants the contemplation for inner ablution.]

So the water, normally drinking, you have to drink three times, a little the water that we received, drink three times, first purified disturbing-thought obscuration, second one, subtle obscuration, third one then think actualized dharmakaya. This water, mixture of the water that’s the most blessed nectar coming from Compassion Buddha, and then combined with the water that is used to offer bath to the guru, deity, buddha, bodhisattva, daka-dakinis, Dharma protectors, all those merit field, the water that is offered bath, so that is regarded very blessed water. Good for purification. So those two are combined.

Due to all the three, then you become one-face, two-arm Chenrezig with that divine pride. Then dedicate, Due to all the three-time merits collected by me and by others, that which are empty from its own side, that which do not exist from its own side, empty, that which is empty , may the I, who do not exist from its own side, who’s empty achieve Compassion Buddha’s enlightenment, that which is also empty from its own side, do not exist from its own side, which is empty, and lead all the sentient beings, without exception, who also, who do not exist from their own side, who are totally empty [pause] to that enlightenment, which doesn’t exist from its own side, which is totally empty by myself alone, who do not exist from its own side, who is totally nonexistent, empty. [pause]

/much merit from this morning taking precepts, and with the, from one offering, by making one offering we collected innumerable numbers of inconceivable merit. So like that. With the various practices and with the bodhicitta motivation, limitless skies, each time when we generate bodhicitta, limitless skies of merit. So like that. As well as inconceivable merit we collected by meditating on emptiness. So all this merit we collected today, by dedicating to achieve enlightenment for sentient beings, it becomes inexhaustible, even after you achieve enlightenment, still you can enjoy, you can enlighten all sentient beings from this merit. And then by sealing with emptiness, heresy, anger, rising afterwards cannot destroy the merits.

So there are two most important, this way of dedicating merit, it fulfills two very important, and this is extremely important practice in the daily life. To understand this is extremely important. If you understand. If you don’t understand how to dedicate the merit, as we have just done, if you don’t, if you do not do that, then if you don’t dedicate the merits to achieve enlightenment then the merits, you enjoy the result and finished one time, so it does not become inexhaustible. When you dedicate the merits, if you don’t seal with emptiness, then the merit get destroyed by rising heresy, anger. So you put so much effort, in our life to create the virtue is not easy, it’s very rare, nonvirtue is so much and then, after we put so much effort, if we don’t dedicate by sealing with the emptiness, then all that merit get destroyed by rising heresy, anger. So therefore the dedication, how to dedicate, to know, is extremely, the most, the very essential thing.

So the dedication, the, to know how to do, to dedicate the merits and to know how to dedicate the merits is extremely essential thing because we put so much effort into making charity, many thousands, many hundreds of thousands of dollars of charity or something, offering to a monastery or to Sangha or you do something very big thing, but then if you don’t dedicate the merit, if you don’t know how, if you don’t dedicate the merit and if you don’t know how to dedicate the merit, then, that you put, all the expenses you did, then it becomes nothing because due to heresy, anger, not only that it doesn’t become inexhaustible, that you can enjoy the result of the merit all the time. Not only that, you enjoy the result one time then finished. Like the fruit, the banana or something, you enjoy one time, the fruit, then finished, nothing more. So like that. The, those, yeah, becomes like that.

Then on top of that, heresy and anger, you don’t dedicate the merits, also by sealing with the emptiness, then heresy, anger rises, destroys the merit. So like that. But still you may believe, because you don’t know, you still may believe, Oh, I’ve collected so much merit, you may believe you still have so much merit but actually it’s destroyed by heresy and anger. So the, right after we, in the daily life, right after we’ve collected merit, must dedicate the merit. Make sure to dedicate the merit immediately after, without delay. That’s my essential advice to you.

[pause]

So more clarification can be other times, dedication, so tonight that much.

So if you don’t know how to dedicate, this what we have just done now, this is extremely important, this one, dedicating for enlightenment and sealing with the emptiness, which combines two things.

Then after that, Jam päl pa wö…, that one. If you do that prayer, if you dedicate the merits by saying this prayer, that I will dedicate all these merits in the way that the three-time buddhas and bodhisattvas dedicate their merits, the way they admire most. Then in this way you dedicate your merits how all the bodhisattvas they pray, in the best way you have dedicated the merits, even though you don’t how to dedicate the merits. So this prayer is extremely helpful.

/chitta, collected with the motivation of bodhicitta, that, merit collected with the motivation of bodhicitta, that one, that one is, it’s limitless sky, so much, cause to achieve enlightenment. Inexhaustible. But still if you don’t seal with the emptiness, anger can make weaker and less. The example is like this. There’s a huge mountain with many trucks takes the stones away. Many, many trucks takes away. Even though they took so many stones away but still there’s a whole mountain left. So it’s like that. Merits collected with the bodhicitta motivation, if you don’t dedicate the merits afterwards by sealing with emptiness, heresy and anger still, even though it’s inexhaustible, but heresy and anger can destroy, can make less. Like this example. Pabongka Dechen Nyingpo explained. It’s ?why, importance of sealing with the emptiness.

A lot of expenses, so much merit, to create the virtue you work so hard, years or so many days or so many hours, work so hard to collect the merit. Means not by expenses but worked so hard, so then if you don’t dedicate the merits, the merit doesn’t know how to dedicate then can be, [pause, gap in recording] collected, but one time [gap] destroys the merit, the merit gets destroyed.

[Rinpoche recites a verse in Tibetan.]

So the Chenrezig that you have visualized all absorbed to the holy objects here. All the holy objects, absorbed. So it means consecrated all these holy objects that’s one way to do./

/they all absorbed to them. ?That’s consecration, consecrating the holy objects.

So the wisdom absorbs all the holy objects, the samaya being absorbs to yourself..

It should mention in the text that, I think. I didn’t look at it well before.

Then dedicate in Chinese, the part [inaudible].

[Recitation of ?dedication verses in Chinese, while Rinpoche recites in Tibetan]